English
English version: Regarding the establishment of teachings, the key to both the hidden and the manifest lies in a consistent process, like smelting metal. Now, based on one sutra, we can broadly divide it into four aspects: first, covering without opening; second, both opening and covering; third, opening without covering; and fourth, neither opening nor covering. Covering without opening refers to the initial chapter, where auspicious signs appear in abundance, and the wonderful wheel of Dharma is about to turn, but the expedient means (upaya, 方便) have not yet been discarded, and the true teachings remain hidden. This is called covering without opening. Both opening and covering refers to the section from the 'Expedient Means Chapter' (Upaya-kausalya, 方便品) to the end of the 'Teacher of the Law Chapter' (Dharmacharya, 法師品), which only clarifies the expedient means and the true Dharma. This can be considered opening, but the manifested body (nirmana-kaya, 應化身) and the true body (dharma-kaya, 法身) are still hidden, which can be called covering. Therefore, the beginning of the three thousand dust mote kalpas (asamkhya kalpas, 阿僧祇劫) is the beginning of forming connections, while the sixteen princes still conceal the initial causes of attaining Buddhahood. Opening without covering refers to the latter part of the sutra, where all expedient means are discarded, and both true aspects are revealed simultaneously. Then, the teachings have no hidden aspects, and the principles have no obscurities, resulting in twelve profound benefits and eight auspicious signs. Neither opening nor covering refers to using one Dharma to break through three, and after the three are removed, the one is also discarded. Using cultivation to eliminate shortcomings, and after the shortcomings are eliminated, cultivation is forgotten. Therefore, words are exhausted, and thoughts are cut off. Where is there any truth or expediency? The fundamental nature is tranquil and extinct. Who is there to open or cover? The principle transcends words, and is勉强 called the wonderful Dharma. The Way is profound and beyond form, and is metaphorically compared to the lotus flower. The fourth section is distinguishing between the exoteric (顯教) and esoteric (密教) teachings. Question: Does the Hinayana (小乘, lesser vehicle) also speak of the esoteric One Vehicle (Ekayana, 一乘)? Answer: The Buddha's intention in teaching the Hinayana was to lead people to realize the Mahayana (大乘, greater vehicle), so the Hinayana is also secretly teaching the One Vehicle. Question: Which passage in the Hinayana scriptures secretly teaches the One Vehicle? Answer: For example, it says, 'The three vehicles (triyana, 三乘) equally attain the non-self of persons (anatta, 無我), equally extinguish afflictions (klesha, 煩惱), and equally enter nirvana (涅槃) without remainder.' This is secretly teaching that the three vehicles ultimately return to the same path. Question: In the 'Great Perfection of Wisdom Sutra' (Mahaprajnaparamita Sutra, 大品般若經), is 'entrusting wealth' the only secret teaching of the One Vehicle, or are there other meanings? Answer: The 'Great Perfection of Wisdom Sutra' clarifies that the people of the three vehicles are the same as one suchness (tathata, 如), and equally enter the Dharma-nature (dharmata, 法性). This is secretly teaching that the three equally enter the One Vehicle. Question: For whom is the One Vehicle taught explicitly? Answer: --------------------------------------------------------------------------------
Chinese
为三种人：一者、为不定根性声闻令入一乘，二者、为练已定根性声闻令入一乘，三者、为直往菩萨令知有一无三但进不退也。 第六、论三一义。此经始末论三一开会，凡有十门：一者、开三显一，二者、会三归一，三者、废三立一，四者、破三明一，五者、覆三明一，六者、三前辨一，七者、三中明一，八者、三后辨一，九者、绝三明一，十者、无三辨一也。 开三显一者，开昔三乘是方便、示今一乘是真实，故云开三显一也。会三归一者，会彼三行归一佛乘，故云“汝等所行是菩萨道”也。废三立一者，废昔三教、立今一乘教，故云“于诸菩萨前，正直舍方便，但说无上道”也。破三明一者，破其执三异实之情，以明一乘之道也，故文云“唯有一乘法无三”也。覆三明一者，如来赴三一两缘，常有三一之教，昔则以三覆一，今则以一覆三。三前明一者，未趣鹿苑之说三前，寂灭道场已明一实之教，谓三前一也。三中明一者，从趣鹿苑说于三乘：佛乘第一，缘觉第二，声闻第三，谓三中明一也。三后明一者，三乘之后法花教门，以会彼三乘同归一道，谓三后明一也。绝三明一者，如无言世界，外则无言无示，内则无虑无识，故不论一三而已，即以此为佛事，故则复是一，故云绝一也。无三辨一者， 现代汉语译本 为三种人：第一种，为了不定根性的声闻（Śrāvaka，通过听闻佛法而证悟的人）令他们进入一乘（Ekayāna，唯一的成佛之道）；第二种，为了已经确定根性的声闻令他们进入一乘；第三种，为了直往菩萨（Bodhisattva，以利益众生为目标而修行的人）令他们知道只有一而没有三，只前进不后退。 第六，论述三一（Triyāna-Ekayāna，三乘与一乘）的意义。《法华经》从始至终都在论述三一的开显与融合，总共有十个方面：第一，开三显一；第二，会三归一；第三，废三立一；第四，破三明一；第五，覆三明一；第六，三前辨一；第七，三中明一；第八，三后辨一；第九，绝三明一；第十，无三辨一。 开三显一，就是开显过去的三乘是方便之说，揭示现在的一乘才是真实之义，所以说‘开三显一’。会三归一，就是会合那三种修行最终归于一佛乘，所以说‘你们所行的是菩萨道’。废三立一，就是废除过去的三教，建立现在的一乘教，所以说‘在诸菩萨面前，正直地舍弃方便之说，只说无上的佛道’。破三明一，就是破除他们执着于三乘与一乘是不同实体的想法，从而阐明一乘的道理，所以经文中说‘唯一佛乘法，无二亦无三’。覆三明一，如来应赴三乘与一乘这两种机缘，经常有三乘与一乘的教义，过去是用三乘来覆盖一乘，现在是用一乘来覆盖三乘。三前明一，在没有去鹿野苑宣说三乘之前，在寂灭道场就已经阐明了一实之教，这叫做三前明一。三中明一，从去鹿野苑开始宣说三乘：佛乘第一，缘觉乘第二，声闻乘第三，这叫做三中明一。三后明一，在三乘之后，《法华经》的教门，会合那三乘共同归于一个道，这叫做三后明一。绝三明一，如同无言的世界，对外没有言语没有指示，对内没有思虑没有意识，所以不论一乘还是三乘，就以此作为佛事，所以又归于一，所以说绝三明一。无三辨一，
English
English version For three types of people: First, for Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings) of uncertain faculties, to lead them into the Ekayāna (the One Vehicle, the sole path to Buddhahood); second, for Śrāvakas of already determined faculties, to lead them into the Ekayāna; third, for Bodhisattvas (beings who aspire to attain Buddhahood for the benefit of all beings) who go directly forward, to let them know that there is only one and not three, only advancing and not retreating. Sixth, discussing the meaning of Triyāna-Ekayāna (Three Vehicles and One Vehicle). The Lotus Sūtra discusses the opening and merging of the Three Vehicles and the One Vehicle from beginning to end, with a total of ten aspects: First, opening the three to reveal the one; second, merging the three to return to the one; third, abolishing the three to establish the one; fourth, refuting the three to clarify the one; fifth, covering the three to clarify the one; sixth, distinguishing the one before the three; seventh, clarifying the one within the three; eighth, distinguishing the one after the three; ninth, transcending the three to clarify the one; tenth, distinguishing the one without the three. Opening the three to reveal the one means opening up the past three vehicles as expedient teachings and revealing the present one vehicle as the true meaning, hence the saying 'opening the three to reveal the one.' Merging the three to return to the one means merging those three practices to return to the one Buddha vehicle, hence the saying 'What you are practicing is the Bodhisattva path.' Abolishing the three to establish the one means abolishing the past three teachings and establishing the present one vehicle teaching, hence the saying 'Before all the Bodhisattvas, honestly abandon expedient means and only speak of the unsurpassed Buddha path.' Refuting the three to clarify the one means refuting their attachment to the idea that the three vehicles and the one vehicle are different entities, thereby clarifying the principle of the one vehicle, hence the text says 'There is only the One Vehicle Dharma, neither two nor three.' Covering the three to clarify the one means that the Tathāgata (another name for the Buddha) responds to the two opportunities of the three vehicles and the one vehicle, and there are always the teachings of the three vehicles and the one vehicle. In the past, the three vehicles were used to cover the one vehicle, and now the one vehicle is used to cover the three vehicles. Distinguishing the one before the three means that before going to Deer Park to preach the three vehicles, the teaching of the one reality had already been clarified in the Bodhi-tree place, which is called distinguishing the one before the three. Clarifying the one within the three means that from going to Deer Park onwards, the three vehicles were preached: the Buddha vehicle is the first, the Pratyekabuddha (Solitary Buddha) vehicle is the second, and the Śrāvaka vehicle is the third, which is called clarifying the one within the three. Distinguishing the one after the three means that after the three vehicles, the Lotus Sūtra's teachings merge those three vehicles to return to the one path, which is called distinguishing the one after the three. Transcending the three to clarify the one is like the world of no words, where outwardly there are no words and no instructions, and inwardly there are no thoughts and no consciousness, so there is no discussion of one or three, and this is taken as the Buddha's work, so it returns to one, hence the saying transcending the three to clarify the one. Distinguishing the one without the three, --------------------------------------------------------------------------------
Chinese
如香积菩萨云“彼土无有二乘名字”，谓无三辨一也，“但有清净大菩萨众”，谓有一也。前之五种就义论一也，后五种约时处前文不同教门差别，故开五也。 问： 云何名会三归一耶？ 答： 欲识会三归一，先须知开一为三。开一为三者，昔指大乘之因说为小乘究竟之果也，今还指小乘究竟之果即是大乘之因，故名会三归一也。 问： 小乘人谓是究竟，为是迷因？为是迷果？ 答： 实是大因谓是小果，故是迷因也。 问： 一三有此十句，近远亦有十门耶？ 答： 亦有十门，如〈寿量品〉文疏已出也。 问： 今明一乘，为是三中一？为三外有一耶？ 答： 此经始终具有二义：一者、犹是三中一。所以然者，以叹五乘摄乘义尽。人天乘则摄世间乘，三乘摄出世间乘，若尔则一乘犹是三乘中之佛乘也。故文云“十方佛土中，唯有一乘法，无二亦无三”，此以一二三为数，则以一乘为一，缘觉为二，声闻为三，则知一乘犹是三中一也。又文云“但以一佛乘，为众生说法，更无有余乘，若二若三”，此明以佛乘为一，声闻缘觉二乘为余乘。故下文言“更遣余人”，则知余人属二乘也。既言“无有余乘” 现代汉语译本： 正如香积菩萨所说：‘彼土没有二乘（声闻乘和缘觉乘）的名字’，这是说没有三辨一，‘只有清净的大菩萨众’，这是说有一。前面的五种情况是就义理上来说一，后面的五种情况是就时间和处所，以及前文不同的教门差别来说的，所以分开为五。 问： 怎样叫做会三归一呢？ 答： 想要了解会三归一，首先要知道开一为三。开一为三，是指过去把大乘的因说成是小乘究竟的果。现在反过来，指小乘究竟的果就是大乘的因，所以叫做会三归一。 问： 小乘人认为是究竟，是迷惑了因，还是迷惑了果？ 答： 实际上是大乘的因，却认为是小乘的果，所以是迷惑了因。 问： 一三有这十种说法，近远也有十种门径吗？ 答： 也有十种门径，如《寿量品》的文疏中已经说明了。 问： 现在说明一乘，是在三乘中的一乘，还是在三乘之外另有一乘？ 答： 这部经始终具有两种含义：一是仍然是三乘中的一乘。为什么这样说呢？因为赞叹五乘（人乘、天乘、声闻乘、缘觉乘、菩萨乘）就包含了所有的乘。人天乘包含了世间乘，三乘包含了出世间乘，这样说来，一乘仍然是三乘中的佛乘。所以经文中说：‘十方佛土中，唯有一乘法，无二亦无三’，这是以一二三作为数字，那么一乘就是一，缘觉就是二，声闻就是三，由此可知一乘仍然是三乘中的一乘。经文中又说：‘但以一佛乘，为众生说法，更无有余乘，若二若三’，这是说明以佛乘为一，声闻缘觉二乘为其余的乘。所以下文说‘更遣余人’，就知道其余的人属于二乘。既然说‘没有其余的乘’